Did each individual fallen angels commit sin?

In the fall of man we recognize both a natural and federal head. Through these we see that all have been made sinners. But did the angels have a federal head, or did they sin individually each one for himself? There is a difficulty in either hypothesis. On the one hand, how could a federal head, when he had sinned, infuse, by that sin, an unholy nature into those whom he represented; on the other hand, as we recognize the first beginnings of sin to be in the desire, how could so many simultaneously have revolted against God?

In favour of the federal theory, may be stated the fact of the headship of one over the others, and the nature of the sin, pride, which may have arisen from the occupancy of a position of such power. Yet these do not necessarily imply it. Supreme position may have existed without federal relation.

In favour of the other theory may be adduced (1.) the co-existence at that time of all those angels that sinned; this was not true of all mankind, and is a reason why they needed to act differently. (2.) The immediate intercourse, because of their nature, which all others as well as their head may have had with God, to know his will and to perform it. In man this existed only in Eve, and may account for her personal sin before that of her representative. (3.) The greater lack of excuse that would exist in a fall as the result of individual probation. (4.) The fact that no provision of salvation has been made for them, either in the representative Saviour of man or in one for angels.

The main difficulty in the way of this theory may be removed by the natural supposition, that all the angels, or a portion of them to which all of these belonged, were put at one time upon probation, just as Adam was. In that probation some sinned, and some did not. The fall of all may, therefore, have been instantaneous. That one of them may have been the instantaneous instigator of this, is not improbable. That he may have held rank over them before, is in accordance with what is taught of the rank of all angels. That he might in this act have attained this position is also not improbable.

For the sin which they have thus committed, they are held accountable by God. They seem to have been already punished by being “kept in everlasting bonds under darkness, unto the judgement of the great day.” Jude, verse 6. But on that day their punishment will be probably consummated.

In the meantime they are permitted access to this world. Satan is called the God of this world. 2 Cor. 4:4. This access is evident from the history of the fall, from that of the temptation of Christ, from the warnings given to believers against him as their adversary, and from the declarations made as to the power he exercises to blind the minds of them that believe not.

As a finite being, Satan must be limited in his approaches to man. The doctrine of Satan is often objected to, upon the ground that thus we make out a being of almost equal power with God, and everywhere present. But this power of constant approach arises, not probably from personal contact, but from the multitude of inferior agents which he thus controls. By these he is everywhere operating; perhaps not operating always thus directly upon each one; but always keeping in progress the influences which he puts in operation among men.

Boyce, J. P. (2010). Abstract of Systematic Theology (pp. 185–187). Bellingham, WA: Logos Bible Software.